染着金黄色头发且英俊帅气的实道宪次（森冈龙饰）和负责搞怪出丑的海野一哉（前野朋哉 饰）共同组建了人气漫才组合“讨好笑容”，他们搞笑癫狂，备受欢迎。然而就在事业即将走上顶点的关键时刻，一场车祸夺走了海野的生命。 　　此后不久，实道和经纪人高桥夏海（黑木华饰）结伴去拜访名叫黑泽拓马（新井浩文 饰）的男子。黑泽许多年前在搞笑界名噪一时，并被时人称作“天才艺人”。对“讨好笑容”来说，黑泽既是可敬的前辈，也是让他们难以忘怀的恩人。只不过因为某些原因，黑泽选择退出舞台，自甘寂寞。 　　当初和海野一同遇难的，还有一个名叫雏子（山地まり饰）的女孩，而她正是黑泽的亲妹妹。此时的实道心情低落，早已丧失前进的勇气。黑泽称雏子是“讨好笑容”的粉丝，希望实道能再一次展露让众人欢笑的能力。 　　失落的人们，含着眼泪去探索令人忘忧的笑容……

染着金黄色头发且英俊帅气的实道宪次（森冈龙饰）和负责搞怪出丑的海野一哉（前野朋哉 饰）共同组建了人气漫才组合“讨好笑容”，他们搞笑癫狂，备受欢迎。然而就在事业即将走上顶点的关键时刻，一场车祸夺走了海野的生命。 　　此后不久，实道和经纪人高桥夏海（黑木华饰）结伴去拜访名叫黑泽拓马（新井浩文 饰）的男子。黑泽许多年前在搞笑界名噪一时，并被时人称作“天才艺人”。对“讨好笑容”来说，黑泽既是可敬的前辈，也是让他们难以忘怀的恩人。只不过因为某些原因，黑泽选择退出舞台，自甘寂寞。 　　当初和海野一同遇难的，还有一个名叫雏子（山地まり饰）的女孩，而她正是黑泽的亲妹妹。此时的实道心情低落，早已丧失前进的勇气。黑泽称雏子是“讨好笑容”的粉丝，希望实道能再一次展露让众人欢笑的能力。 　　失落的人们，含着眼泪去探索令人忘忧的笑容……

讲述了因遇到克隆人而被卷入令人震惊的事件中的刑警和为了生存而不得已互相展开对决的克隆人之间发生的故事，实力派演员郑在咏、金廷恩以及新人演员梁世宗确定出演。郑在咏在剧中饰演为了守护珍贵的东西而做出错误选择的老练刑警张得天，金廷恩饰演对成功野心勃勃的检察官崔朝惠，梁世宗则同时饰演失去记忆的嫌疑人“成俊”和给成俊扣上了莫须有罪名的克隆人“成勋”，令观众对这一追击惊悚题材期待不已。

讲述了因遇到克隆人而被卷入令人震惊的事件中的刑警和为了生存而不得已互相展开对决的克隆人之间发生的故事，实力派演员郑在咏、金廷恩以及新人演员梁世宗确定出演。郑在咏在剧中饰演为了守护珍贵的东西而做出错误选择的老练刑警张得天，金廷恩饰演对成功野心勃勃的检察官崔朝惠，梁世宗则同时饰演失去记忆的嫌疑人“成俊”和给成俊扣上了莫须有罪名的克隆人“成勋”，令观众对这一追击惊悚题材期待不已。

Rivette is relatively precise in his dealings with meaning. He is the most atavistically ceremonious of the Vague, in the sense that his abstraction as a journey leading inwards is always attended by signs and codas that affirm our passage. The transcendent rite of passage, in more ways than one, is about the symbolic enactment that paves the way. The transcendence itself is left to our sphere of experience, but we're at least brought to the doorstep. 　　Oh, there's the improvisational flow that seems to throw people off, that things seem to be randomly bubbling up from nothing without significant plan or substance. The chance encounters in a world that we may recognize, the geography vaguely familiar whose nature is yet ultimately insoluble. There's a lot of that here. As in Celine, it is the breathing space that conducts our preparation to step beyond the mechanisms of reason. We don't reason with it, rather trust its intuitive flow. Like the dream world, it is only the figment of the known world spontaneously arisen as a stage or blank slate for the atavistic portents and divinations of the subconscious mind to be writ. 　　But the rite of passage matters, in spite of the seemingly aimless wandering. Here it is about human effort to bypass the 'wall of paradise' constituted by the coincidence of apparent opposites (good and evil, light and dark, being and non-being). A barrier that obscures vision and traps in a world of names and forms that is only an apparent reality. 　　Rendered in the film as twin goddesses of sun and moon, vying for a precious stone that enables their descend into the human world. The human characters are mere pawns to their schemes; to be seduced, tricked, threatened, or ultimately destroyed. Twin femme fatales, weaving spells in an inverse noir universe magnified into a macrocosmic struggle. 　　The ill-prepared man who chances to steal a glimpse of them in their true form, like in the myth of Actaion who steals upon the Greek goddess Artemis bathing naked in a pool, has his consciousness shattered by the revelation. His mirrored image (the soul, the reflected half) is cracked. 　　The woman who finally shatters the illusionary duality that quarantines human consciousness into meaningless dilemmas, does so by a sacrifice of blood. 　　And this is the problem of the film. So much of it is a stridently symbolic enactment, a matter of ceremony. The sacrifice is, quite literally, a matter of spilling blood upon the symbolic stone and does not flow from anything - it is simply the schematic end of the spiritual myth. Although valuable as insight, the meaning of the film is trapped inside the rituals performed to signify it. Having cracked the outer shell to absorb it, the film seizes to resonate.

Rivette is relatively precise in his dealings with meaning. He is the most atavistically ceremonious of the Vague, in the sense that his abstraction as a journey leading inwards is always attended by signs and codas that affirm our passage. The transcendent rite of passage, in more ways than one, is about the symbolic enactment that paves the way. The transcendence itself is left to our sphere of experience, but we're at least brought to the doorstep. 　　Oh, there's the improvisational flow that seems to throw people off, that things seem to be randomly bubbling up from nothing without significant plan or substance. The chance encounters in a world that we may recognize, the geography vaguely familiar whose nature is yet ultimately insoluble. There's a lot of that here. As in Celine, it is the breathing space that conducts our preparation to step beyond the mechanisms of reason. We don't reason with it, rather trust its intuitive flow. Like the dream world, it is only the figment of the known world spontaneously arisen as a stage or blank slate for the atavistic portents and divinations of the subconscious mind to be writ. 　　But the rite of passage matters, in spite of the seemingly aimless wandering. Here it is about human effort to bypass the 'wall of paradise' constituted by the coincidence of apparent opposites (good and evil, light and dark, being and non-being). A barrier that obscures vision and traps in a world of names and forms that is only an apparent reality. 　　Rendered in the film as twin goddesses of sun and moon, vying for a precious stone that enables their descend into the human world. The human characters are mere pawns to their schemes; to be seduced, tricked, threatened, or ultimately destroyed. Twin femme fatales, weaving spells in an inverse noir universe magnified into a macrocosmic struggle. 　　The ill-prepared man who chances to steal a glimpse of them in their true form, like in the myth of Actaion who steals upon the Greek goddess Artemis bathing naked in a pool, has his consciousness shattered by the revelation. His mirrored image (the soul, the reflected half) is cracked. 　　The woman who finally shatters the illusionary duality that quarantines human consciousness into meaningless dilemmas, does so by a sacrifice of blood. 　　And this is the problem of the film. So much of it is a stridently symbolic enactment, a matter of ceremony. The sacrifice is, quite literally, a matter of spilling blood upon the symbolic stone and does not flow from anything - it is simply the schematic end of the spiritual myth. Although valuable as insight, the meaning of the film is trapped inside the rituals performed to signify it. Having cracked the outer shell to absorb it, the film seizes to resonate.

在某户武士家庭，腿脚不便的庄司佐之助（仲代达矢 饰）白发苍苍。当年哥哥成为家族的当家者，而佐之助变成了尴尬的寄食者，头靠在哥哥门下度过了大半生的…

在某户武士家庭，腿脚不便的庄司佐之助（仲代达矢 饰）白发苍苍。当年哥哥成为家族的当家者，而佐之助变成了尴尬的寄食者，头靠在哥哥门下度过了大半生的时光。作为了一个被人嫌弃的老人，家族中似乎只有侄孙女美也（樱庭奈奈美 饰）对他分外亲近。一老一少心无芥蒂，有说有笑。可是从某天开始，美也的脸上失去了笑容。原来她的父亲弥兵卫（益冈彻 饰）为她安排了一门婚事，可是美也似乎心里已经有了喜欢的人。年轻时候曾有一段刻骨铭心爱情经历的佐之助，对美也感同身受。他决定帮帮这个孩子…… 　　本片根据日本著名时代小说作家藤泽周平的同名短篇改编，由BS富士等电视台联合制作，全系列一共四部作品。

http://cinefreak.org/226825-parbaj-1961

http://cinefreak.org/226825-parbaj-1961